We find ourselves in the month of April, as we prepare to celebrate Easter-a moveable religious holiday rich in festive rituals and ceremonial activities that place this event at the very heart of Christian spiritual life. The spirit of the Resurrection is beautifully complemented by ten Easter-themed postcards from the heritage of the National Museum of History of Moldova, printed a century ago. These pieces were added to the museum's postcard collection over a decade ago following a successful acquisition; as the fund for Easter-themed illustrations is modest, we are in a constant search for new additions.
These postcards are "extraordinary" in terms of their postal, typographical, and chromatic effects-the primary reason for revisiting this genre of greetings. Unlike "classic" postcards, these are smaller in size (6.5 cm x 11 cm), made of cardboard (with the exception of one piece made of photographic paper in black and white), and feature "vivid" colors. Printed in Romania and Germany, they bear the marks of having been sent and circulated through the post.
The name of the holiday originates from the verb persach, meaning "to pass," a term adopted by the Jews from the Egyptians. It entered the Romanian language through the Byzantine-Latin form Paschae, signifying the "passage through death to life, the victory of life, and liberation from the bondage of sin." Easter is a holiday of tolerance and forgiveness, representing a bridge between the present and the past. The significance of this celebration is conveyed through its symbols, which are also featured on these postcards: Hand-painted eggs, the Easter Bunny and the Lamb, traditional sweet breads (cozonac and pască), biblical scenes related to the crucifixion and resurrection of Jesus Christ.
The Easter table also features pască-a ritual food reminiscent of ancient, bloodless "reconciliation" sacrifices. Its preparation is the exclusive task of women, the givers of life, as the leavened dough is considered "alive."
The most significant component of the Easter holiday, however, is the Light. The Ceremony of the Holy Light is associated with the miracle of the light appearing on Easter Sunday at Christ's Tomb in Jerusalem. The candle, often depicted in these images, carries a powerful message; it is with the Resurrection candle that we return home after the midnight religious service. Furthermore, the Easter Bunny represents the rebirth of nature, so eagerly awaited after a harsh winter.
Unlike Christmas, when the announcement and ritual integration of the community into sacred time was the duty of caroling groups, at Easter, "one does not go from house to house." Instead, the ritual meal is organized within each family, symbolizing a direct communion with God.
Some aspects regarding exchange of salt in 6th - 2nd millennia BC in the Carpatho-Danubian area
Tyragetia, serie nouă, vol. IV [XIX], nr. 1, Arheologie. Istorie Antică
The article deals with prehistoric salt production and exchange of salt in south-east and east-central Europe. The major points of the article are: 1. the modeling of the traditional forms of salt production and exchange in the area; 2. the identification of archaeological indications specific to every type of salt production and exchange; 3. the classification of available archaeological evidence of prehistoric salt production and exchange in Carpatho-Danubian zone.
Salt had two major senses during prehistoric period: on one hand it was as a good of daily consumption and thrifty use, on the other hand it was the exotic good. Every of these senses implied different types of production and exchange. The daily consumption and thrifty use salt could be made both within domestic and industrial productions. Of these, only industrial one was intended for long-distance exchange of salt. Salt as the exotic good was made only within special i.e. „sacred" type of production. This type of industry produced „miraculous" salt which was mainly, if not exclusively, intended for long-distance exchange.
The available archaeological evidence of salt production in the Carpatho-Danubian area is classified in the article on the above principles (tab. 1). Thus, the Neolithic salt production centers from Subcarpathian Moldavia (Lunca and Ţolici) as well as the Eneolithic one from the same area (Cucuieți) are attributed in the article to the domestic production of salt for daily consumption and thrifty use. The main goal of this type of production was to produce salt for domestic use or/and for short-distance traffic. Neolithic and especially Eneolithic salt production attested at Provadia-Solnitsata (northeast Bulgaria) is classified as industrial one. It produced common salt by evaporation of brine, and its main destination was the long-distance exchange, perhaps to east Balkans and North-Pontic area. The Eneolithic salt production centers from subcarpathian Moldavia (Lunca, Ţolici, Cacica, Solca etc.) produced exotic salt in the form of small cone-shaped cakes by evaporation in small briquetage. It was produced for long-distance exchange. The two Early Bronze Age salt production sites from northern Transylvania (Băile Figa and Săsarm) are classified as the domestic production centers which extracted rock salt for their own use and/or for short-distance traffic.
More attention is paid in the article to the end of Middle and Late Bronze Age (the end of 17th-9th centuries BC) salt mining centers from Transylvania and Maramureș: Băile Figa, Caila, Săsarm, Ocna Dej, Valea Florilor, Valea Regilor (Tisolovo) and Solotvino (Ocna Slatina) (Case Study). By all the available evidence, these centers seem to have been involved in the large-scale salt production and long-distance trade. Blocks of rock salt were traded from these centers to Hungarian Plane, by Someș and Tisa rivers. It is well-known fact that the period of functioning of the above salt mining production centers was the one of widest spread of tin bronze objects in the area. That is why, it seems likely that in exchange of salt its owners get, among other goods, tin.
List of illustrations: Fig. 1. The map of the Late Bronze Age salt mining sites: 1 - Caila; 2 - Săsarm; 3 - Băile Figa; 4 - Ocna Dej; 5 - Valea Florilor; 6 - Solotvino (Ocna Slatina); 7 - Valea Regilor (Tisolovo). Fig. 2. Northern Transylvania. Troughs in situ: 1 - Caila; 2, 3 - Băile Figa. Behind the trough at the position 2 the one can observe a ladder. Fig. 3. Băile Figa. One of the troughs (the same at fig. 2/3, the nearest plan). Wood. Fig. 4. Băile Figa. The pegs from the trougs (the troughs at fig. 2). Fig. 5. Băile Figa. One of the troughs (uncovered close to the trough at fig. 2/2). Fig. 6. Băile Figa. The pegs from one of the troughs (the trough at fig. 5). Fig. 7. Băile Figa, the year 2010. The experiment with the trough. Fig. 8. Băile Figa. Mining tools. Stone. Fig. 8. Băile Figa. Tools. Wood. Fig. 10. Băile Figa. The wooden construction for storage of salt (?). Fig. 11. Băile Figa. The parts of wooden constructions for storage of salt (?).
We find ourselves in the month of April, as we prepare to celebrate Easter-a moveable religious holiday rich in festive rituals and ceremonial activities that place this event at the very heart of Christian spiritual life...
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
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31 August 1989 St., 121 A, MD 2012, Chisinau, Republic of Moldova
